Brief Overview of καταργέω (Strong’s G2673: katargeō)

Introduction

In Biblical studies, exploring the original Greek words found in the New Testament reveals deeper layers of meaning and enriches our understanding of the scriptures. One such word is καταργέω (katargeō), a verb that is often translated as “to abolish,” “to render ineffective,” or “to nullify.” This word holds significant theological implications, particularly in discussions about the law, sin, and the new covenant established through Jesus Christ. Understanding καταργέω is essential for interpreting key New Testament passages that address the transformation from the old covenant to the new and the spiritual realities in Christ.

Key Information

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• The Greek Word: καταργέω (katargeō) [ka-tar-GEH-oh]
• Etymology: Derived from the prefix κατά (kata), meaning “down” or “against,” and ἀργέω (argeō), meaning “to be idle” or “to be inactive.”
• Part of Speech: Verb. It can appear in various tenses, voices, and moods.
• The F.O.G Word Choice: Coming Soon.

Primary Meanings

• To render idle, inactive, or ineffective.
• To abolish or nullify, making something void or without effect.
• To deprive of force, influence, or power.
• To bring to an end or to destroy.

Similar Words

• ἀκυρόω (akyroō) [a-koo-RO-oh]: Means “to invalidate” or “to cancel.” While it can also mean to nullify, it often emphasizes the legal or formal aspect of invalidation.
• διαλύω (dialyō) [dee-a-LOO-oh]: Means “to dissolve” or “to disband.” This word focuses more on breaking apart or dissolving rather than rendering inactive.
• καταλύω (katalyō) [ka-ta-LOO-oh]: Means “to destroy” or “to demolish.” It conveys a sense of complete destruction rather than rendering something inactive or void.

Morphological Features

• Tense, Voice, Mood: καταργέω is used in various tenses, including the present, aorist, and perfect. It appears in both the active and passive voices and can be found in moods such as indicative, subjunctive, and imperative.

Examples of Morphological Usage

• Present Indicative Active: Describes a continuous or habitual action.
• 1st Person Singular: καταργῶ (I nullify)
• 3rd Person Plural: καταργοῦσι(ν) (they nullify)
• Aorist Indicative Active: Indicates a simple, completed action in the past.
• 1st Person Singular: κατήργησα (I rendered inactive)
• 3rd Person Plural: κατήργησαν (they rendered inactive)
• Perfect Indicative Active: Denotes a completed action with a resultant state.
• 1st Person Singular: κατήργηκα (I have nullified)
• 3rd Person Singular: κατήργηκε (he/she/it has nullified)
• Aorist Subjunctive Active: Expresses potential or purpose.
• 1st Person Singular: καταργήσω (that I might nullify)
• 2nd Person Plural: καταργήσητε (that you might nullify)
• Aorist Imperative Active: A command to perform the action.
• 2nd Person Singular: κατάργησον (nullify!)
• 2nd Person Plural: καταργήσατε (nullify, you all!)

Below is a conjugation table for the Present Indicative Active form of καταργέω:

Aspect: The verb καταργέω conveys different aspects depending on the tense. The imperfective aspect (present tense) emphasizes ongoing or repeated action, while the perfective aspect (aorist tense) highlights a single, completed action of nullifying or rendering something ineffective. The stative aspect (perfect tense) implies a state resulting from a completed action, such as having abolished or nullified.

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Lexicon Insights

The Greek word καταργέω (katargeō) is frequently used in the New Testament to convey the idea of making something void, ineffective, or powerless. For example, in 2 Corinthians 3:14, it describes how the veil over people’s hearts is “taken away” or “rendered ineffective” in Christ. Similarly, in Romans 6:6, it is used to describe how our “old self” is crucified with Christ so that the “body of sin” might be “rendered powerless” or “nullified.” This word plays a crucial role in Pauline theology, particularly in discussions about the transition from the old covenant to the new covenant in Christ and the end of the power of sin and death.

In classical Greek literature, καταργέω is used to describe actions that nullify, abolish, or render something inactive. It appears in philosophical texts where the power of an idea or law is debated, or in legal contexts where agreements or decrees are nullified. The word captures a broad spectrum of meanings, from literal actions of destruction to more abstract concepts of rendering ideas or powers ineffective.

This overview synthesizes insights from BDAG, Thayer’s, LSJ, Vine’s, Strong’s, LEH, and Moulton and Milligan.

Related Scripture References

• Romans 6:6: “Knowing this, that our old self was crucified with Him, in order that our body of sin might be done away with (καταργηθῇ), so that we would no longer be slaves to sin.”
• 1 Corinthians 13:10: “But when the perfect comes, the partial will be done away with (καταργηθήσεται).”
• 2 Corinthians 3:14: “But their minds were hardened; for until this very day at the reading of the old covenant the same veil remains unlifted, because it is removed (καταργεῖται) in Christ.”

Classical Usage

Summary of καταργέω (G2673)

The Greek word καταργέω (katargeō) is essential for understanding key theological concepts in the New Testament, particularly regarding the end of the law’s power, the nullification of sin, and the transformation through Christ. Its usage in classical Greek literature also reflects its broad application, encompassing both literal and metaphorical senses of rendering inactive, nullifying, or abolishing. This makes καταργέω a significant word for interpreting the spiritual transition from the old covenant to the new covenant in the New Testament.

Did You Know?

1. καταργέω is commonly used in Pauline theology to describe the nullification of the Law’s authority and the establishment of the new covenant through Jesus Christ.
2. In ancient Greek legal texts, καταργέω was frequently used to discuss the annulment or invalidation of treaties, contracts, or decrees.
3. The word καταργέω carries both physical and metaphorical implications, making it a versatile term in both religious and secular contexts.